Introduction
Zoroastrianism today is one of the noblest religions in existence; and the deeds of its bearers bequeathed not only to the world, but upon this country, India, as we all know. But it was not always a religion as it is today; and if we believe that the Path of the Noble Son of Spitama bears significance today, it must boggle the imagination to construct how immensely great it was once; when its written traditions were intact; at a time when the Greeks did not exist as Nation States; when Judaism was but waiting in the wings; when Christianity and Islam were but dreams; when Hinduism was not Hinduism. Indeed, Zoroastrianism is older than the term “Zoroastrianism”.
Revealed & Non-Revealed Religion
There are two great streams of religion. One is known as the “revealed” stream, in which the core religious identity and perceived truth is rooted in purported historical events which were either so traumatic, or so heroic, that large sections of mankind have subscribe to these either as foundations to their own spiritual experiences or beliefs, or, the very existence of God. In short, “so and so has happened, and such happenings have been so significant/miraculous/unbelievable, etc, that these prove the existence of God, His Saints or His Prophet”. Revealed religions claim first place in all matter of things since their core events are historical, and find mention in historical chronicles; and are thereby utilised in providing historically unshakable support for the religion’s validity and claim. The second stream, you will agree, conform to the “non-revealed” stream, in which religion is not “revealed” on the outer, but an “illumination” within the conscious, alive self. The content matter of illumination cannot fully be expressed in words, thoughts or feelings. These exist beyond the realm of tangible idea. The more we try to contain “illumination” within intellectual or academic structures, the more we suffer consequences of linear assimilation and communication; or all the disadvantages that arises out of attempting to make tangible what is intangible, merely for the sake lower human, “logical” understanding. Revealed faiths are mounted upon solid structures. The solidity of these structures is non-negotiable. These are apparently logical structures within the subsets they serve. Non-revealed religions find transient structure through individual belief, and do not possess non-negotiable common denominators. Yet when these common denominators do exist, they tend to be of highly empirical natures that do not conform to outer, emotional or historical belief, but rational experiments that utilise higher logic to discover hidden and inert human super-capabilities. Revealed religions impart non-binding data to create solid belief. Unrevealed religions induce changeable and ever flowing data, to create a multifaceted perspective. Zoroastrianism, Hinduism, Jainism, Sikhism, Buddhism, Shintoism, Taoism and their offshoots, along with Native American and Norse Religions are non-revealed religions. Judaism, Christianity and Islam are revealed religions, though Jewish tenets are always open for understanding at individual intellectual levels; and rational thought is deeply encouraged therein. In Islam, “thought” itself is forbidden, if it does not conform to the Islamic theosophical, moral and ethical framework. Revealed religions are exclusive. Non-revealed religions are inclusive.
A Comment on Academia
Academia and scholarship will always succeed in decoding revealed religions since these are contained within a formed and visible structure. Scholarship will go on making the error of applying the same yardsticks of reference to non-revealed religions and faiths, with increasing misunderstanding and bewilderment. Nowhere is this better illustrated than in Max Mueller’s purported comment made upon first studying the Bhagvat Gita, in which he categorised contents as “intellectual hair splitting”; or in disputation in the matter of Zarathustra’s date of birth. All hair splitting and disputations, undoubtedly, are made because of core theories which were constructed with the active mandate of proving Christianity’s relevance during colonial days. A European subscription to Christian worldviews, intermeshed with a decidedly Semitic understanding of Ethics and Morals will create a brand of scholarship that is ill-equipped in the understanding of the reality of that which is intangible. Creationists’ argument to disprove Evolution is the result of such scholarship. Transposition of such academia and its tenets upon Zoroastrianism and Hinduism will create case studies in comparative religion, where Eastern and Aryan illumination can never favourably compare with their Semitic sisters in religion. The much vaunted “Aryan Invasion Theory of India” is a figment of colonial academia’s imagination which many still embrace as their gospel truth. No such invasion has ever taken place. Another herculean monstrosity has been created by science in its misunderstanding of the Evolution and Ages of Mankind upon the world; it seems that while we all agree upon Evolution, there are many who also conform to Biblical views on Creation, and occupy positions of authority and influence. While academia is free to propagate its power and privileges for itself by passing off theories as fact, it might be worthwhile to note that new discoveries being made away from conservative centres of learning and scholarship have a startlingly different story to tell; a story that is indeed terrifying especially to those that conform to conservative scholarship and its staple offerings; and to its socio-political rewards. Established academia and scholarship is a rock that is stultified by assumptions forced through as fact, all by way of power, position and simply, bullying. Let us remove remnants of colonial academia; for it stands between us and our understanding of our own priceless heritage. It would also be interesting to note that much respected Egyptology, known once for its probity, is actually so riddled with inconsistencies, that many have begun to wonder as to what is being hidden and why. Yet, scholarship fends off every attempt at re-examination, and it does so using character assassination and academic boycott; social isolation and discredit, both personal and professional. Try to question anything today that is academic; and the one who attempts it, will at best be dismissed as a “conspiracy theorist” and at worst, ruined forever. But I digress.
Non-Revealed Zoroastrianism
Zoroastrianism is strictly a “non-revealed realisation”. It is not a revealed faith. Religion may be revealed, but faith constitutes the core yearning in man for the higher and the more meaningful. Through the last century and the one before it, when scholarship has attempted to study Zoroastrianism, it has endeavoured to categorise this “expression” of the eternal into scholastic limits set by external yardsticks of established, incomplete ideas, and has dismissed Zoroastrianism as a “revealed religion” which conforms to the Judeo-Christian framework. This is a great disservice to the understanding of Zarathustra or the realisation that He chose to share with this world. What He has shared does not constitute of a new “tangible” reality, that is – just like the reality of a brand new soap introduced into the market with great fanfare after having been “revealed” through experiments in a chemical laboratory specialising in soap research and development. Zarathustra did not engineer a religion; he did not invent that hypothetical soap if I am permitted that analogy; nor did he invent faith. He did not dream of noble concepts and theorise these as His Gathas; the Ashem Vohu and the Ahunavar. On the contrary, what he shared are extant and non-binding laws that govern all aspects of the Universe, and which remain removed from the general consciousness that life contains. He realised these and mastered their conceptual depths which are beyond intellectual assimilation. In His contemplation of Divinity, He walked the rim of creation, and touched the inner, core realities of the very fabric of existence. This fabric is older and deeper than all religious terms and terminology; all will forever be beyond human attempts of understanding it or categorising it. It is older than all the names we attach unto it in our various languages, or the images that we bequeath upon it through our individual perspectives and opinion. This reality, as arrange within an outer shell of trillions of unending facets, is to “find simplicity”. We also call it “finding the spirit’.
Humata, Hukhta, Hvarashta
The reader will appreciate that “higher thought” is a thought that is bereft of material or egocentric considerations; it is a thought that emanates not from the humdrum process of lower, material life composed of material priorities, cause and effect, but emanates as a result of the higher mind’s synergy with Godhead; it is a simple, noble and uncluttered thought, suffused with non-binding knowledge, out of which springs compassion and mercy. The “higher word” that springs out of “higher thought” is not the word that looks like flowers and lilies; nor smells of Chanel No. 15; neither punishes and nor rewards. It is that expression that utters neither the understood truth and nor the deconstructed lie, but speaks of what is “appropriate”. It is completely attuned to universal and creative reality. It is a word that may even set loose armies of warriors, but always upon a righteous war. It is divested of what is considered good or what is bad, for both good and bad are illusory perspectives rooted in social contexts and individual ethics. The “higher deed” is the deed that is removed from sense satisfaction and sensation judgements. It is undertaken for the sake of the deed and not for its fruits. It is to do what seems the appropriate thing to do; a deed removed from self interest and ego-preservation. In short, “good thought, word and deed” are very real and empirical mandates that remove man from his assumed identity and bequests an incarnate Being its Soul Realisation. Zarathustra comprehended the core realities of existence, universe and creation; he shared them with us to remind us that the ultimate capability of these were inborn within every life. It is up to us to contemplate upon these and raise life above material, and embrace the eternal. Humata, Hukta and Hvarashta – what delightful simplicity!
The Way of Zarathustra
This is the Path of Godhood, in which we abjure every outer ritual and take up instead, the non-ritual of action. This is the path of knowledge that springs not in temples or churches; nor in Mecca, Medina, Rome; or in Houses of God, but springs within incipient life on its way to merging with Godhead. This is not the path in which we bow our heads in religious fervour to dictates of an exclusive Divinity, and then arise to murder Life that dares to include. This is not a path in which we elevate God into a mighty Being to whom we must owe political allegiance. To worship Ahura Mazda is to treat Godhead as your friend, partner and boon companion; lover, guide, mentor; mischief-maker, moral-supporter in whatever the deed may be; the one who will watch by the door when you hide and indulge yourself to a rare cigarette or a glass of wine; the one who will love you regardless of how short your skirt is, or how long your burhka; the one who is your mother and your father; the one who will weep inconsolably at your pain, and comfort you, but will refuse to intervene, for it is keen that you learn for yourself, how to embrace happiness instead. Ahura Mazda is the loving One to whom you remain the purest and most loveable child, even after committing the most degraded acts. Look around, within and without; and you will find the incarnate Ahura Mazda. This is not the path of the priest, padré or mullah – for these represent non-life. This is the path of life, for it embraces all. Zarathustra realised Ahura Mazda; and the truth, that by whatever name we may call Godhead, compassion and freedom is the nature of the apparently unknown and unknowable God that suffuses every aspect of the Universe however large or small. The path that Zarathustra gave the world is in the same tradition of ancient Aryan seers; it fell to Zarathustra to remind Mankind that its basic nature is one of innate goodness, for within it shines divinity, and it is free to practice that good upon everything it touches. This is the noblest expression of universal truth, and is beyond both revelation and religion; is resident in every particle of conscious or unconscious life, of whatever outer religious persuasion, belief or mandate. Zoroastrianism, though today constructed as a rich tradition with its own history and ritual, reflects this in heart, and passes this unto its conformers, even though some may have abjured the spiritual and embraced ritual. When you introduce a practicing Hindu to Zoroastrianism, you remind him of his own noble, humane tradition woven in the Vedas – beyond idol, ritual and worship. And when you teach me of Zarathustra, you teach me too, that Masters who walk the Earth are Materializations of Godhead regardless or era, age, year or reality; civilisation, manner, faith, religion or belief; and that while we might parcel their teachings into religion, their mandate was for life without boundary, and not for mankind within land, nation, race or creed.
Ushta no-Zato Athrava; yo Spitamo-Zarathustro ||
Epilogue
In its history, those Peoples that have conformed to Zarathustra’s path have lost much. They lost first to their own Empire under its own weight of historical and spiritual tradition; this Alexander finally destroyed not by acts of bravery, but in a drunken orgy. The second Empire followed and attempted to contain its humanism by codifying its humanist tradition into religion, and suffered the consequences that religion brings. Religious warriors enshrined as Kings created a vast empire; and rarely do we find in world history chronicles of such virile Kings and such a fecund kingdom. Over time, religious laws gained precedence; fought rival religions and yet assimilated some of their traditions as every humanist path does. Yet what once was a flowing stream turned into hardened rock; attitudes that once needed not identity assumed racial and religious forms. Worship hardened from choice into compulsion; the law of the book replaced the right of the spirit; and we find a kingdom again fertile for change. The change was brought forth by inhabitants of the southern desert wielding a new religion; and change was wrought by an unremitting application of fire and sword; of murder, rapine and homicide justified by the intolerant new religion and a new, jealous God, eager to prove His superiority by His ability to inflict pain. Yet, as fate usually plays jokes, the intolerant new religion, austere and self-possessed, unlearned of scorpions and desert demons and became adept in the ways of softer beauty of civilisation; learnt of beauty from those that it had set out to kill; but this was to be later. Yazdgird Sheriyar died and the dust of the land was scattered into various horizons. Temples to Fire that had burnt through innumerable centuries were extinguished in blood. An age of darkness descended. Amongst survivors, a tiny minority found it intolerable to remain amongst the rubble of past glory, and embarked upon a perilous journey to the Home of the Vedas. They embraced their new land with fervent loyalty and devotion to deeds aimed at its well-being. They watered its soil with their toil and the sweat of their brow. They sweetened its milk, forever, with a handful of sugar. They wrought world travelling vessels of wood, upon which India’s new masters fought old wars; traded old treasures into new lands. They wrought iron and steel; they wove cotton and wool; they merged into the land’s fabric and made bequest of such treasures as we will never ever be able to return; they hold India in a debt of duty and love as the nation never ever can repay. Many waves of the Children of Zarathustra have stepped, through unceasing centuries, unto India to find new lives and living. Neither has India and nor have Persian Zoroastrians ever disappointed each other.
Yet, it is time for another new journey. Who knows what tomorrow brings?
The Blog by a Blob 